TECHNO‐SECULARISM,RELIGION, AND THE CREATED CO‐CREATOR

Abstract. I take up the challenge posed by John Caiazza (2005) to face down the religiously vacuous ethics of techno‐secularism. Techno‐secularism is not enough for human fulfillment let alone human flowering. Yet, communities of faith based on the Bible have a positive responsibility to employ science and technology toward divinely appointed ends. We should study God's world through science and press technology into the service of transforming our world and our selves in light of our vision of God's promised new creation. This warrants invocation of the concept of the human being as the created co‐creator developed in the theology of Philip Hefner.     

RELIGION,SCIENCE, AND GLOBALIZATION: BEYOND COMPARATIVE APPROACHES

Using case studies from the Indonesian context, this article argues that the current truth regimes we now live by are always and already “hybrid” and that we need new methods for understanding meaning‐making practices in an era of globalization and climate change than comparative approaches allow. Following the works of such thinkers as physicist Karen Barad, political philosopher William Connolly, and eco‐critic Timothy Morton, this article develops the idea that an event‐oriented or object‐oriented approach better captures our hybrid meaning‐making practices. Not only that, but it also provides a lens through which to understand traditions as polydox (rather than orthodox) and the rise of “modern” science as itself a planetary (rather than a Western) phenomenon.     

Muslim anti‐secularist discourse in the context of Muslim‐Christian relations

This article observes and critically evaluates some of the main components of Muslim anti‐secularist discourse: the assumption that there is ‘no separation between religion and politics’, that the Shari^c a represents the antithesis of secularism, that secularism is a specifically Western or Christian phenomenon, and that secularism is causally related to a crisis of values in contemporary Western civilization. After observing some recent attempts to justify secularism on Islamic grounds, the article draws conclusions not just with respect to the discourse but also with regard to the underlying issues. The relevance of this topic to Muslim‐Christian relations emerges in two ways. Firstly, attention is paid to the way in which Christianity, or the West (the two are sometimes conflated), provides a significant Other for the purposes of self‐definition; and secondly, a comparative perspective on certain issues reflects shared concerns between Muslims and Christians on the role of religion in the modem nation‐state.     

Zambia: multi‐faith religious education?

As countries’ populations become more religiously diverse, a need to review the religious education syllabus that operates is often perceived. One such country is Zambia, which was not only traditionally religiously diverse but has become even more so with the advent of Christianity, Islam and Hinduism and other non‐African faiths. This article therefore explores the feasibility of adopting a multi‐faith approach to religious education in Zambia in the light of such increasing religious diversity. In doing so, special reference is made to parallels with what is happening elsewhere, especially in England, for the Zambian religious education situation had a somewhat similar shape as that of England. Among the issues which this paper raises are: what kind of multi‐faith religious education, that preserves its integrity, is likely to enhance social harmony in Zambia, as well as, how might such a religious education be effectively introduced and implemented?     

Forum: Teaching With,Against, and To Faith

These three articles deal with the issue of faith in the classroom – whether one should teach “to,” “for,” or “against” faith. While their institutional settings and experiences are different, the authors all contend that more serious reflection needs to be given to the matter of how religious commitment plays out in our diverse pedagogical settings. The initial article by Carolyn Medine surveys the current climate regarding student spirituality in the classroom, the broader governmental concerns, and, the tensions that inform the choices available to a professor. Todd Penner's essay analyzes faith‐as‐ideology in the undergraduate classroom, and Marjorie Lehman's contribution analyzes how the issue manifests differently in Jewish Studies.     

THE ATHENS/JERUSALEM TEMPLATE AND THE TECHNO‐SECULARISM THESIS—KICKING THE CAN DOWN THE ROAD

Abstract. The publication of my article “Athens, Jerusalem, and the Arrival of Techno‐secularism” (2005) in Zygon was followed by twenty‐one responses, most of them critical. In this essay I reply by clarifying the earlier one, separating out its two major theses: the Athens/Jerusalem template and the techno‐secularism thesis. The Athens/Jerusalem template is a typology that provides a historical basis for understanding why religion/science conflicts persist by showing that the contrasts between intellectual knowledge and revealed knowledge are permanent features of Western cultural history. Postmodern criticisms often have a negative edge, rejecting “canonical” accounts but not presenting alternative explanations. Historical context is helpful in understanding religion/science conflicts, which continue to exist. The present cultural situation is that technology is replacing religion—and science—as the dominant condition and theory of our culture. Evidence for the techno‐secularism thesis can be seen in the nature of electronic entertainment, which invades the silence required for religious contemplation and obscures the scientific laws that are the basis for the new technology.     

The Religious Context of Welfare Attitudes

This article examines the influence of three dimensions of religion—belonging (faith tradition membership), behaving (frequency of service attendance), and context (one's relationship to aggregate population characteristics)—on attitudes toward multiple forms of state‐provided social protection, or welfare attitudes. To do so, this article uses data from 17 countries surveyed in the 2006 “Role of Government” wave of the International Social Survey Program (ISSP). Results from mixed effects regression show that contextual effects are highly predictive of welfare attitudes. Nations that are more religiously heterogeneous are less supportive of state protection, while nations that are more homogeneous, particularly Catholic nations, are more supportive. Results hold net of fractionalization, political institutional measures, and economic characteristics. At the individual level, all three dimensions of religiosity are predictive of welfare attitudes. These patterns suggest that in rich Western democracies, religion continues to play an important role in structuring the moral economies.     

‘THE METAPHYSICS OF CHRISTIAN ETHICS: RADICAL ORTHODOXY AND THEOSIS’

Western theology struggles with the rise of secularism and postmodernism. The Radical Orthodoxy sensibility asserts that the ancient principles of methexis (participation) and theosis (deification) presents an alternative metaphysical narrative to the narrative of secularism and the onto‐theological tradition. This article addresses the problems of the onto‐theological metaphysical tradition in Western theology by analyzing Radical Orthodoxy's rediscovery of the philosophical and theological principles of participation and theosis as articulated in the patristic tradition and in the thought of Thomas Aquinas. Using historical and analytical methods, this article will survey the biblical and patristic literature on theosis, as well as John Milbank's understanding of methexis and theosis in Thomas Aquinas. The result of this study will be to offer theosis, rooted in participation in God, as not only a soteriological model to reclaim for the West, but also a core metaphysical principle for Christian ethics that contravenes both onto‐theology and the materialistic reduction of ontology in secularism.     

Faith,Race‐Ethnicity,and Public Policy Preferences: Religious Schemas and Abortion Attitudes Among U.S. Latinos

Research has demonstrated that white conservative Protestants are more opposed to abortion than their Catholic counterparts. At the same time, conservative Protestantism has made significant inroads among U.S. Latinos. This study augments existing research on religion and racial‐ethnic variations in abortion attitudes by comparing levels of support for legalized abortion among Catholic and conservative Protestant Latinos. Data are drawn from a nationally representative sample of U.S. Latinos. Significantly greater opposition to abortion is found among religiously devout conservative Protestant Latinos when compared with their Catholic counterparts. Latino Catholicism, which functions as a near‐monopolistic, highly institutionalized faith tradition among Hispanics, produces weaker antiabortion attitudes than those exhibited in Latino conservative Protestantism. Among Latinos, conservative Protestantism operates as a niche voluntaristic faith. These factors produce a religious schema that yields robust antiabortion attitudes. This study has important implications for understanding the intersection of race‐ethnicity, religion, and public policy preferences.     

RELIGION,SCIENCE, AND NATURE: SHIFTS IN MEANING ON A CHANGING PLANET

Abstract This article explores how religion and science, as worlding practices, are changed by the processes of globalization and global climate change. In the face of these processes, two primary methods of meaning making are emerging: the logic of globalization and planetary assemblages. The former operates out of the same logic as extant axial age religions, the Enlightenment, and Modernity. It is caught up in the process of universalizing meanings, objective truth, and a single reality. The latter suggests that the processes of globalization and climate change break open any universalizing attempt at meaning onto a proliferation of different, evolving planetary contexts. Both science and religion are affected by these changes, and the ways in which they shape our understandings of and relationship to the rest of the natural world are changed.     

ATHENS,JERUSALEM, AND THE ARRIVAL OF TECHNO‐SECULARISM

Abstract. Western civilization historically has tried to balance secular knowledge with revealed religion. Science is the modern world's version of secular knowledge and resists the kind of integration achieved by Augustine and Aquinas. Managing the conflict between religion and evolution by containing them in separate “frames,” as Stephen J. Gould suggested, does not resolve the issue. Science may have displaced religion from the public square, but the traditional science‐religion conflict has become threadbare in intellectual terms. Scientific theories have become increasingly abstract, and science has been attacked from the left as a source of objective knowledge. However, technology, not science, has displaced religious belief, a phenomenon I call techno‐secularism. Robert Coles's suggestion that secularism is a form of doubt inevitably attached to religious belief, and William James's reduction of religious experiences to psychological states, evaluating them according to their “cash value,” are unhelpful. Technology enables us to remake our environment according to our wishes and has become a kind of magic that replaces not just revealed religion but also theoretical science. Techno‐secularism has an ethical vision that focuses on healthful living, self‐fulfillment, and avoiding the struggles of human life and the inevitability of death.     

Open "Laicity" and Secularity versus Ideological Secularism: Lessons from Switzerland

In order to avoid both religious intolerance and religious indifference,we need to develop a positive notion of an open laicity or secularitythat permits us to respect our religiously plural as well assecular contemporary situation. Open laicity or secularity isthe practical and political consequence of a Protestant theologyand spirituality. It represents a critical answer to the disasterof secularism and laicism. Most of the difficulties in the discussionbetween traditionalist Christians (Orthodox, Catholic, or Evangelical!)and modern, critical Christians (Protestant, Catholic, and maybesome Orthodox too!) come from a confusion between the dangerof secularism and laicism, that this article criticizes verydeeply, and the positive reality of a secular world, groundedin the very biblical and theological understanding of a createdworld, in which God has given to all human beings the task tobehave in a rational, responsible, creative, and respectfulway.     

WHAT IS “SECULAR”? TECHNO‐SECULARISM AND SPIRITUALITY

Abstract. I argue that there is no “roaring reality of rampant secularism” with “technological application as its chief agent,” as claimed by John Caiazza (2005). Two phenomena, techno‐religion and a spirituality of technology, suggest a different picture of reality: Technology may be an alternative spirituality rather than an ally of a secularism that makes “nutcrackers of the soul” out of people who should be “dancers” (Nietzsche). An analysis of secularism and its manifold causes indicates that secularism is a fruit of both science and religion. The secular is a companion of religion rather than its enemy. Hence, I recommend a heuristic instead of an ontological use of the concept of secularism. In a technological age, religion is changing rather than being displaced. These changes are illustrated by the increase of private religiosity, megachurches, and cyber‐spirituality. Energized by the tension between finitude and creativity, technology shares in the marks of spirituality (Philip Hefner) and in the potential for good and evil. In this situation, fundamentalism and dogmatism in religion, science, and technology are a greater threat than secularism.     

BOOK REVIEWS

About 25% of the Jewish population in Israel consists of “secular believers.” They self-identify as secular but also believe in God or some kind of higher/deeper power(s). Their identity conflicts with the conventional identification of secularism with atheism, as do post-secular theologies, whose theological ideas reject traditional religion while adopting concepts of faith. Western feminism proved especially conducive to the development of post-secular theology. This study addresses both Israeli Judaism and feminist theology from a post-secular perspective. It analyses two academic fields of discourse—feminist Jewish theology and feminism in Israel—to determine whether, how and why they are developing a Jewish post-secular feminist theology. The study reveals that such theologies are rare and suggests that discursive field structure limits their development.     

Secularism,Religion and Spiritual Development

An important issue in recent discussions of spirital development in educational contexts is the relationship between spirituality and religion. This paper explores, with particular reference to a series of articles by Mike Newby, the position that religious perspectives should not be allowed a formative role, and that spiritual development in schools must have a secular basis. The paper examines two lines of argument put forward by Newby. The first appeals to the post-religious and/or plural nature of the social context. The second evaluates religious frameworks negatively, regarding them as restrictive, exclusionary and fictitious. I argue that there are significant problems with each of these arguments, that Newby's case for a secularist approach does not hold, and that religiously oriented accounts remain viable. The paper concludes with reflections on the relationship between secularism and pluralism.     

Faith,Belief and Fictionalism

Is propositional religious faith constituted by belief? Recent debate has focussed on whether faith may be constituted by a positive non‐doxastic cognitive state, which can stand in place of belief. This article sets out and defends the doxastic theory. We consider and reject three arguments commonly used in favour of non‐doxastic theories of faith: (1) the argument from religious doubt; (2) the use of ‘faith’ in linguistic utterances; and (3) the possibility of pragmatic faith. We argue that belief is required to maintain a distinction between genuine faith, pretend faith, and fictionalist faith.     

Religious Identity,Expression, and Civility in Social Media: Results of Data Mining Latter‐Day Saint Twitter Accounts

This study explores religious self‐identification, religious expression, and civility among projected Latter‐Day Saint Twitter accounts (201,107 accounts and 1,542,229 tweets). Novel methods of data collection and analysis were utilized to test hypotheses related to religious identity and civility against social media data at a large scale. Results indicated that (1) projected LDS Twitter accounts tended to represent authentic (rather than anonymous or pseudonymous) identities; (2) local minority versus majority status did not influence users’ willingness to religiously self‐identify; (3) isolation stigma did not occur when users religiously self‐identified; (4) participants exhibited much lower degrees of incivility than was anticipated from previous studies; and (5) religious self‐identification was connected to improved civility. Results should be of interest to scholars of religion for better understanding participation patterns and religious identity among Latter‐Day Saints and for exploring how these results may transfer to other groups of religious people.     

Christian‐Muslim relations: Some current themes

The recent writings dealing with Christianity and Islam, written for very different audiences, point to some common current themes in Christian‐Muslim relations. Taking Bill Musk and Ziauddin Sardar as starting points, the article discusses the importance of secularism, mutual mistrust and the efficacy of religious faith to deal with contemporary problems as major concerns which must be addressed in any meaningful dialogue between Christianity and Islam today.     

God and Country: The Partisan Psychology of the Presidency,Religion, and Nation

Overt love of God and country have seemingly been prerequisites to be president in the United States in recent decades, if not always. Indeed, the 2008 presidential race was replete with campaign messages showcasing such perspectives—that Barack Obama and John McCain were religiously faithful and deeply patriotic. Scholarship demonstrates the potential political power of explicit appeals to America and Christianity; however, little research has examined (a) citizens' perceptions of candidates' ties to faith and nation and (b) how these impressions may be related to electoral attitudes and intended vote. We address this gap, measuring both explicit and implicit indicators of the Christian‐ness and American‐ness of Obama and McCain. We expected and found that both explicit and—in a final‐entry regression position—implicit perceptions of these traits related to voters' overall candidate attitudes and intended vote choice and that they were connected significantly more strongly for our sample of self‐described Republicans than Democrats. Results illuminate these partisan differences and raise questions about their implications for U.S. presidential politics in years to come.     

Ethnodoxy: How Popular Ideologies Fuse Religious and Ethnic Identities

Popular beliefs conflating ethnic identities with particular faiths can lead to marginalization of religiously and ethnically “other” and fuel ethnoreligious conflict even in secularized societies. Despite their importance to ethnoreligious conflict and coexistence, ideological conflations of faith and ethnos have previously received little scholarly attention. We fill the gap by introducing the concept of ethnodoxy: a collectively held belief system that rigidly links a group's ethnic identity to its dominant faith. We theorize this phenomenon at three levels: macro (the interplay between religion and ethnonational identities), micro (construction of ethnoreligious identities and imagined communities viewed from a social identity theory perspective), and meso (the nature and functions of popular ideologies and religiosities). Subsequently, ethnodoxy is conceptualized as an ideal‐typical syndrome of six component beliefs. We further operationalize and verify the concept using representative national survey data from Russia. Findings show ethnodoxy's extent, coherence, dimensionality, and associations with religious and ethnic intolerance.